Joshua 2:6 — Word Study
WLCוְהִ֖יא הֶעֱלָ֣תַם הַגָּ֑גָה וַֽתִּטְמְנֵם֙ בְּפִשְׁתֵּ֣י הָעֵ֔ץ הָעֲרֻכ֥וֹת לָ֖הּ עַל־ הַגָּֽג׃
BSA◂But [Rahab]hûwʼ [the harlot, a woman of faith] had taken them upʻâlâh■ to the roofgâg [the top of the house, an upper room] and hidden themṭâman▸ [concealed, tucked away] among the stalksʻêts of flaxpishteh [a plant used to make linen thread, like the ones laid out to dry] that she had laid outʻârak [arranged, spread out] [there]gâg [on the roof, in a secret place]
| Greek | English | Parsing |
|---|---|---|
| וְהִ֖יא | and she | Conjunction, pronoun |
| הֶעֱלָ֣תַם | she had taken up them | Verb hiphil perfect third person feminine singular, suffix |
| הַגָּ֑גָה | the roof towards | Particle, noun common masculine singular absolute, suffix |
| וַֽתִּטְמְנֵם֙ | and she had hidden them | Verb qal sequential imperfect third person feminine singular, suffix |
| בְּפִשְׁתֵּ֣י | among [the] flax of | Preposition, noun common masculine plural construct |
| הָעֵ֔ץ | the tree | Particle, noun common masculine singular absolute |
| הָעֲרֻכ֥וֹת | that had been arranged | Particle, verb qal participle (passive) feminine plural |
| לָ֖הּ | by her | Preposition, suffix |
| עַל־ | on | Preposition |
| הַגָּֽג׃ | the roof | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | (But Rahab had taken them up to the roof and hidden them among the stalks of flax that she had laid out there.) |
| KJV | But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof. |
| ASV | But she had brought them up to the roof, and hid them with the stalks of flax, which she had laid in order upon the roof. |
| YLT | and she hath caused them to go up on the roof, and hideth them with the flax wood, which is arranged for her on the roof. |
| WEB | But she had brought them up to the roof, and hidden them under the stalks of flax which she had laid in order on the roof. |
| BBE | But she had taken them up to the roof, covering them with the stems of flax which she had put out in order there. |
The translations agree on the essential meaning of Rahab's actions.
The sentence consists of a main clause followed by two phrases that provide additional details about the actions and location.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהִיא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Joshua 2:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Rahab Hides the Spiesgenerated
Joshua 2:6 describes how Rahab, a woman of faith, protected Israelite spies by hiding them on her roof. This act of bravery came during a critical moment when the king's men were searching for them. Rahab's actions not only demonstrate her faith but also have significant implications for the story of Israel's conquest of Jericho.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 2:8 | Before the spies lay down for the night, Rahab went up on the roof |
| 2 | Exodus 1:15–21 | Then the king of Egypt said to the Hebrew midwives, whose names were Shiphrah and Puah, |
| 3 | Deuteronomy 22:8 | If you build a new house, you are to construct a railing around your roof, so that you do not bring bloodguilt on your house if someone falls from it. |
| 4 | 2 Samuel 11:2 | One evening David got up from his bed and strolled around on the roof of the palace. And from the roof he saw a woman bathing—a very beautiful woman. |
| 5 | Matthew 24:17 | Let no one on the housetop come down to retrieve anything from his house. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — הֶעֱלָ֣תַם, he.'e.La.tamgenerated
The verb הֶעֱלָה (he'ela) means 'to take up' or 'to ascend'. In this context, it indicates that Rahab physically brought the spies up to the roof, emphasizing her active role in their concealment.
This verb is in the perfect tense, indicating a completed action, which highlights that Rahab had already taken the spies up before the search began. It underscores her quick thinking and decisive action in a moment of danger.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, where it states that Rahab had taken them up to the roof.
Sentence Structuregenerated
The main verb in this verse is הֶעֱלָ֣תַם, she had taken them up, which governs the action of Rahab. The structure is straightforward, with the subject (Rahab) performing the action of taking the spies to the roof, followed by the details of where they were hidden.
The sentence flows logically, with the action of taking the spies up to the roof directly followed by the action of hiding them, indicating the sequence of events in a clear manner.
Septuagint Backgroundgenerated
The Septuagint translates הֶעֱלָ֣תַם as αὐτοὺς (autous), meaning 'them'. This choice reflects a direct correspondence to the Hebrew, maintaining the focus on the spies.
The Greek word δῶμα (dōma), used for 'roof', indicates a specific place, similar to the Hebrew, emphasizing the physical location where the spies were hidden.
In plain words — the whole versegenerated
Joshua 2:6 tells us that Rahab took the spies to the roof of her house and hid them among the flax she had laid out. This act was crucial in keeping the spies safe from the king's men who were searching for them.
Frequently Asked Questionsgenerated
Rahab hid the spies because she believed in the God of Israel and wanted to protect them from being captured by the king's men.
The flax represents a common plant used for making linen, and it serves as a practical cover for hiding the spies, blending them into her household activities.
Rahab's faith is significant as it shows that even in a hostile environment, belief in God can lead to courageous actions that align with His plans.
We learn the importance of faith and taking risks to protect others, as well as the impact one person's actions can have on a larger narrative.
Reflection Questionsgenerated
- What risks have I taken to stand up for what I believe in?
- How can I demonstrate faith in my daily life like Rahab did?
- In what ways can I support those who are vulnerable or in need?
- What lessons can I learn from Rahab's cleverness and bravery?
The early church on this verse — how the Fathers read it
Jerome references Rahab in his homilies, highlighting her faith and actions that protected the spies sent by Joshua.
“I will be mindful of Rahab,” of Rahab, that harlot who lodged Jesus’ [Joshua’s] secret agents, who lived in Jericho where Jesus [Joshua] had come and had dispatched the two spies.Early Church Fathers on Joshua 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Joshua 2:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut she had brought them up to the roof of the house,.... Before the messengers came; though Abarbinel thinks it was after they were gone, when she took them from the place of their concealment, and
Read John Gill on Joshua 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof. She had brought them up to the roof of the house, and hid them with the stalks of flax.
Read Robert Jamieson on Joshua 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUp to the roof, which was plain, after the manner. See . Laid in order upon the roof, that they may be dried by the heat of the sun.
Read Matthew Poole on Joshua 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoshua 2:6 But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof.Ver. 6. But she had brought them up to the roof of the house.] Which was built flat in those parts, as they are also at this day in Italy. Which she had laid in order upon the roof.] That it might be fully dried, as the wicked are, that they may burn the better: like grapes, they ripen in the sunshine, for the winepress of God’ s wrath. Septuag., äùìá: ut et 1 Samuel 9:25.
Read John Trapp on Joshua 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) The stalks of flax.—It is remarked that flax and barley are both early crops (Exodus 9:31), and that the first month (see Joshua 4:19) was the time of barley harvest. (Comp. 2 Samuel 21:9.)
Read Charles John Ellicott on Joshua 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Hid then with the stalks of flax] It is a matter of little consequence whether we translate פסתי העיץ pistey haets stalks of flax, or stalks of hemp: the word עץ ets, which signifies wood, serves to show that whether it was hemp or flax, it was in its rough, unmanufactured state; and as this was about the season, viz., the end of March or the beginning of April, in which the flax is ripe in that country, consequently Rahab's flax might have been recently pulled, and was now drying on the roof of her house. The reader may find some useful remarks upon this subject in Harmer's Observations, vol. iv., p. 97, c. Upon the roof.] We have already seen that all the houses in the east were…
Read AdamClarke on Joshua 2 →CambridgeThe Cambridge Bible for Schools and Colleges6. the roof of the house] The roofs of Eastern houses were flat (St Mark 2:4), and were made useful for various purposes, as drying corn, hanging up linen, and preparing figs and raisins. They were also used as (a) places of recreation in the evening; (b) sleeping-places at night, when the interior apartments were too hot or sultry for refreshing repose; (c) places for devotion and even idolatrous worship. Comp. 1 Samuel 9:25-26; 2 Samuel 11:2; 2 Samuel 16:22; 2 Kings 23:12; Daniel 4:29; Acts 2:1; Acts 10:9. The Jewish Law required that they should have a battlement, in order that guilt of blood might not come upon the house through any one falling from it (Deuteronomy 22:8). “Parts of…
Read Cambridge on Joshua 2 →Albert Barnes1798–1870Barnes' Notes on the BibleStalks of flax - literally, “the carded fibres of the tree.” The flax in Palestine grew to more than three feet in height, with a stalk as thick as a cane.
Read Albert Barnes on Joshua 2 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
(But Rahab had taken them up to the roof and hidden them among the stalks of flax that she had laid out there.)
But she had brought them up to the roof, and hidden them under the stalks of flax which she had laid in order on the roof.
(But Rahab had taken them up to the roof and hidden them among the stalks of flax that she had laid out there.)
(Now she had taken them up to the roof and had hidden them in the stalks of flax she had spread out on the roof.)
Tyndale line
But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof.
But she had brought them up to the roof, and hid them with the stalks of flax, which she had laid in order upon the roof.
But she had brought them up to the roof, and hid them with the stalks of flax, which she had laid in order upon the roof.
But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof.
(But she had brought them vp to the roofe of the house, and hidde them with the stalkes of flaxe, which she had spread abroad vpon the roofe)
Strictly literal
But she had taken them up to the roof, and secreted them under the stalks of flax, which she had laid out on the roof.
and she hath caused them to go up on the roof, and hideth them with the flax wood, which is arranged for her on the roof.
and she has caused them to go up on the roof, and hides them with the flax wood, which is arranged for her on the roof.
But she had brought them up to the roof, and had hidden them among the stalks of flax, which she had laid in order upon the roof.
But she had taken them up to the roof and hidden them with the stalks of flax that she had laid out on the roof.
From the Latin
But she made the men go up to the top of her house, and covered them with the stalks of flax, which was there.
Simplified
(She had taken them up to the roof and hidden them under some bundles of flax that she had lying there.)
But she had taken them up to the roof, covering them with the stems of flax which she had put out in order there.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse. Both texts convey the same actions of Rahab, highlighting her role in protecting the spies without notable variations.
וְהִ֖יא הֶעֱלָ֣תַם הַגָּ֑גָה וַֽתִּטְמְנֵם֙ בְּפִשְׁתֵּ֣י הָעֵ֔ץ הָעֲרֻכ֥וֹת לָ֖הּ עַל־ הַגָּֽג׃
10 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Joshua 2:6
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Conj | Pron — Conjunction · pronounHC/Pp3fs
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Hiphil-Perf-3fs | Suff — Verb hiphil perfect third person feminine singular · suffixHVhp3fs/Sp3mp
גָּג (gag) means 'roof' or 'top,' often referring specifically to the roof of a house or the top of an altar. It is derived from a root that suggests a form of reduplication. The term is used in contexts related to buildings and altars, indicating both physical structures and their elevated parts.
גָּג n.m. roof, top
roof
top of altar of incense, in tabern.
base
H1406 גָּג roof, top
1406 gag gawg
probably by reduplication from 1342; a roof; by analogy, the
top of an altar:--roof (of the house), (house) top (of the
house).
see HEBREW for 01342
גָּג (gag) — roof.
1) roof, top, housetop
1a) roof (of house)
1b) top (of altar of incense)
Art | N-ms | Suff — Particle · noun common masculine singular absolute · suffixHTd/Ncmsa/Sd
טָמַן (taman) is a Hebrew verb meaning to hide or conceal. It can refer to hiding something by covering it over, as well as to the act of burying or laying something secretly. The verb appears in various forms, including Qal, Niphal, and Hiphil, indicating different nuances of hiding, such as hiding oneself or causing something to be hidden.
טָמַן vb. hide, conceal
Qal
hide
often of hiding, concealing, secretly laying a snare
that which is darkened = darkness
Niph. hide thyself in the dust
Hiph. and they went and hid (it)
base
H2934 טָמַן hide, conceal
2934 taman taw-man'
a primitive root; to hide (by covering over):--hide, lay
privily, in secret.
טָמַן (ta.man) — to hide.
1) to hide, conceal, bury
1a) (Qal)
1a1) to hide
1a2) hiding, concealing, secretly laying (participle)
1a3) darkness (participle)
1b) (Niphal) to hide oneself
1c) (Hiphil) to hide
Conj | V-Qal-ConsecImperf-3fs | Suff — Verb qal sequential imperfect third person feminine singular · suffixHc/Vqw3fs/Sp3mp
פֵּ֫שֶׁת (pishteh) refers to flax and linen, specifically the fiber used for making garments. It is derived from a root meaning to comminute, indicating its processed form. The entries consistently emphasize its use as a textile material.
[פֵּ֫שֶׁת] n.[m.] flax, linen
base
H6593 [פֵּ֫שֶׁת] flax, linen
6593 pishteh pish-teh'
from the same as 6580 as in the sense of comminuting; linen
(i.e. the thread, as carded):--flax, linen.
see HEBREW for 06580
פֵּ֫שֶׁת (pish.teh) — flax.
1) flax, linen
1a) fibre used as material for garments
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
עָרַךְ (arak) means to arrange or set in order, applicable in various contexts such as preparing a table, organizing a battle, or stating a legal case. It can also denote valuing or taxing in the Hiphil form. The word encompasses a wide range of meanings related to order and comparison.
עָרַךְ vb. arrange or set in order
Qal
arrange in order, seven altars
set or lay in order, as wood
in common life, arrange a table
arrange a battle, i.e. draw up in battle order
arrange weapons of army in order for battle
arrange words
state in order, set forth a legal case
compare (as result of arranging in order)
intrans. be comparable
base
עָרַךְ vb. denom. Hiph. value (for taxation), tax
base
H6186a עָרַךְ arrange or set in order .. . arrange in order, seven altars
. set or lay in order, as wood
. in common life, arrange a table
. arrange a battle, i.e. draw up in battle order
. arrange weapons of army in order for battle
. arrange words
. state in order, set forth a legal case
. . compare (as result of arranging in order)
. intrans. be comparable
H6186b עָרַךְ vb. denom. Hiph. value (for taxation), tax
6186 `arak aw-rak'
a primitive root; to set in a row, i.e. arrange, put in order
(in a very wide variety of applications):--put (set) (the
battle, self) in array, compare, direct, equal, esteem,
estimate, expert (in war), furnish, handle, join (battle),
ordain, (lay, put, reckon up, set) (in) order, prepare, tax,
value.
עָרַךְ (a.rakh) — to arrange.
1) to arrange, set or put or lay in order, set in array, prepare, order, ordain, handle, furnish, esteem, equal, direct, compare
1a) (Qal)
1a1) to arrange or set or lay in order, arrange, state in order, set forth (a legal case), set in place
1a2) to compare, be comparable
עָרַךְ (a.rakh) — to value.
(Hiphil) to value, tax
Art | V-Qal-Inf-c — Particle · verb qal participle (passive) feminine pluralHTd/Vqsfpa
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
גָּג (gag) means 'roof' or 'top,' often referring specifically to the roof of a house or the top of an altar. It is derived from a root that suggests a form of reduplication. The term is used in contexts related to buildings and altars, indicating both physical structures and their elevated parts.
גָּג n.m. roof, top
roof
top of altar of incense, in tabern.
base
H1406 גָּג roof, top
1406 gag gawg
probably by reduplication from 1342; a roof; by analogy, the
top of an altar:--roof (of the house), (house) top (of the
house).
see HEBREW for 01342
גָּג (gag) — roof.
1) roof, top, housetop
1a) roof (of house)
1b) top (of altar of incense)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
roof.
See HOUSE.
[HOUSE]
See HOUSE.
→ See HOUSE, ROOF OF